generally adopted, that he was a divine person, less than the Father, and produced out of his essence according to the will of the latter. 13 Agreeably to both views, the Logos was the God working all in the finite, so that no room appeared to be left for the agency of the Holy Spirit. Accordingly, the doctrine of the Holy Spirit still remained entirely undeveloped. These specu

14

ἀἴδιος ὤν, εἶχεν αὐτὸς ἐν ἑαυτῷ τὸν λόγον, ἀϊδίως λογικός ων), ἀλλ' ὡς, τῶν ὑλικῶν ξυμπάντων ἀποίου φύσεως καὶ γῆς ὀχείας [leg. ἀχρείας] ὑποκειμένων δίκην, μεμιγμένων τῶν παχυμερεστέρων πρὸς τὰ κουφότερα ἐπ' αὐτοις, ἰδέα, καὶ ἐνέργεια εἶναι προελθών. Συνάδει δὲ τῷ λόγῳ καὶ τὸ προφητικὸν πνεῦμα· Κύριος γάρ, φησιν, ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ (Proverbs viii, 22). καί τοι καὶ αὐτὸ τὸ ἐνεργοῦν τοῖς ἐκφωνοῦσι προφητικῶς ἅγιον πνεῦμα ἀπόῤῥοιαν εἶναι φαμὲν τοῦ θεοῦ, ἀποῤῥέον καὶ ἐπαναφερόμενον, ὡς ἐκτῖνα ἡλίου. Comp. Münscher's Dogmengesch. i. 407. Martini, 1. c. S. 54. Cla risse comm. de Athenagora, p. 98. Others supposed that the divine in Christ was exactly one with the Father: Scriptor xii. testam. Patriarch. : Κύριος ὁ θεὸς μέγας τοῦ Ἰσραὴλ φαινόμενος ἐπὶ γῆς ὡς ἄνθρωπος (Sym. 6), τὸ πάθος τοῦ Ὑψίστου (Lev. 4). Cf. Nitzsch de testam. xii. Patriarch. p. 29. Epiphanius, haer. lxii. c. 2, respecting the Evangelium Aegyptiorum : ἐν αὐτῷ πολλὰ τοιαῦτα ὡς ἐν παραβύστῳ μυστηριωδῶς ἐκ προσώπου τοῦ Σωτῆρος ἀναφέρεται, ὡς αὐτοῦ δηλοῦντος τοῖς μαθηταῖς, τὸν αὐτὸν εἶναι Πατέρα, τὸν αὐτὸν εἶναι Υἱὸν, τὸν αὐτὸν εἶναι ἅγιον Πνεῦμα, comp. Neander's Antignosticus, S. 467 ff. According to Baur (Lehre v. d. Dreieinigkeit, i. 173) even Irenaeus had no definite ideas of the Son as personally distinct from the Father. On the other side see Licentiate L. Duncker's des h. Irenaeus Christologie, Göttingen 1843, 8, S. 32.

13 Semisch Justin d. M. ii. 277. Tertull. adv. Praxeam, c. 8, calls this emanation προβολὴν veritatis in opposition to the false προβολαῖς of the Gnostics. The Montanists believed this latter theory confirmed by the revelation of the Paraclete, 1. c. c. ii. 8, 13. The Alogi, on the contrary, rejected the doctrine of the Logos. Epiphan. haer. li. L. Lange's Gesch. u. Lehrbegriff d. Unitarier vor der nicänischen Synode. Leipz. 1831, S. 156.

14 Accordingly, the fathers of this period represent the prophets to be inspired sometimes by the Logos, sometimes by the Holy Spirit, and call both the Logos and the Holy Spirit σοφίαν, &c. Semisch Justin. d. M. ii. 305, 311. Note.-Theophilus ad. Autol. ii. 23, gives the members of the Divine triad thus : θεὸς, ὁ λόγος αὐτοῦ, καὶ ἡ σοφία αὐτοῦ, and says, ii. 14 : Έχων οὖν ὁ θεὸς τὸν ἑαυτοῦ λόγον ἐνδιάθετον ἐν τοῖς ἰδίοις σπλάγ χνοις, ἐγέννησεν αὐτὸν μετὰ τῆς ἑαυτοῦ σοφίας ἐξερευξάμενος πρὸ τῶν ὅλων. Τοῦτον τὸν λόγον ἔσχεν ὑπουργὸν τῶν ὑπ ̓ αὐτοῦ γεγενημένων καὶ δι ̓ αὐτοῦ τὰ πάντα πεποίηκεν.—Οὗτος οὖν ὢν πνεῦμα θεοῦ, καὶ ἀρχὴ, καὶ σοφία, καὶ δύο ναμις ὑψίστου κατήρχετο εἰς τοὺς προφήτας, καὶ δὶ αὐτῶν ἐλάλει τά περὶ τῆς ποιήσεως τοῦ κόσμου, καὶ τῶν λοιπῶν ἁπάντων. οὐ γὰρ ἦσαν οἱ προφῆται, ὅτε ὁ κόσμος ἐγίνετο, ἀλλὰ ἡ σοφία ἡ ἐν αὐτῷ οὖσα ἡ τοῦ θεοῦ, καὶ ὁ λόγος ἅγιος αὐτοῦ ὁ ἀεὶ συμπαρὼν αὐτῷ. Here the Holy Spirit is the immanent wisdom of God, but the Logos the revealed God, who emanated from the Father.

lations, whose object it was to fathom the depths of the Godhead, might certainly at first wound the feelings of many, and Irenaeus openly expresses his disapprobation of the inconsiderate curiosity they manifest;15 but, on the other hand, ecclesiastical orthodoxy could still endure diversities in doctrine and customs, which did not injure the religious basis of Christianity.16

Notwithstanding this philosophical tendency, and although in other respects the Pauline mode of surveying Christianity predominated, yet the millennarianism of the Jewish Christians,17 presenting a sensuous counterpoise to the external pressure of persecution, which had been announced in so many apocalyptic writings,18 and for which the reputation of John (Apoc. xx. 4-6; xxi.) and his peculiar followers, afforded a warrant—this millennarianism became the general belief of the time, and met with almost no other opposition than that given by the gnostics,

19

15 Irenaeus adv. haer. ii. 28, 6: Si quis itaque nobis dixerit: quomodo ergo Filius prolatus a Patre est ? dicimus ei, quia prolationem istam, sive generationem, sive nuncupationem, sive adapertionem, aut quolibet quis nomine vocaverit generationem ejus inenarrabilem existentem, nemo novit, non Valentinus-neque Angeli-nisi solus qui generavit Pater, et qui natus est filius. Inenarrabillis itaque generatio ejus cum sit, quicunque nituntur generationes et prolationes enarrare, non sunt compotes sui, ea quae inenarrabilia sunt, enarrare promittentes. Quoniam enim ex cogitatione et sensu verbum emittitur, hoc utique omnes sciunt homines non ergo magnum quid invenerunt, qui emissiones excogitaverunt, neque absconditum mysterium, si id quod ab omnibus intelligitur, transtulerunt in unigenitum Dei Verbum: et quem inenarrabilem et innominabilem vocant, hunc, quasi ipsi obstetricaverint, primae generationis ejus prolationem et generationem enunciant, adsimilantes eum hominum verbo emissionis (óy продорikų). Comp. Duncker's des h. Ire Christologie, S. 36.

16 This doctrinal latitudinarianism is shown in the fact of the Nazarene Hegesippus, being recognised as othodox in the churches of Corinth and Rome, these churches agreeing with his orthodoxy. See above § 43, note 4. The same latitudinarianism may be seen in Justin's declaration respecting those who denied the personality of the Logos (above note 12), in the estimation in which the Shepherd of Hermas was held. (See § 35, note 4, § 36, note 3.)

17 (H. Corodi's) krit. Geschichte des Chiliasmus, 3 Bde, Zürich 1781 -83, 8.

18 See above § 31.

19 To the question of Trypho, whether Justin really believes in a millennial reign, Justin replies: Dial. cum Tryph. c. 80, ¿μolbynod ooi kal πρότερον, ὅτι ἐγὼ μὲν καὶ ἄλλοὶ πολλοὶ ταῦτα φρονοῦμεν, ὡς καὶ πάντως ἐπίστασθε (you Jews), τοῦτο γενησόμενον· πολλοὺς δ ̓ αὖ καὶ τῶν [μὴ ?] τῆς καθαρᾶς καὶ εὐσεβοῦς ὄντων Χριστιανῶν γνώμης τοῦτο μὴ γνωρίζειν ἐσήμανα

21

and subsequently by the antagonists of the Montanists.20 The thousand years' reign was represented as the great Sabbath which should begin very soon; or, as many supposed, after the lapse of the six thousand years of the world's age, with the first resurrection, and should afford great joys to the righteous.23 Till then the souls of the departed were to be kept in the underworld,23 and the opinion that they should be taken up to heaven immediately after death, was considered a gnostic heresy. In reference to the advancement of the various Christian interests, and in like manner also to the confirmation of those developments of doctrine already mentioned, the spurious literature which had arisen and continually increased among Jews and Christians, was of great importance. The Christians made use of such expressions and writings as had already been falsely attri

σαι.

Τοὺς γὰρ λεγομένους μὲν Χριστιανοὺς, ὄντας δὲ ἀθέους καὶ ἀσεβεῖς αἱρε σιώτας, ὅτι κατὰ πάντα βλάσφημα καὶ ἅθεα καὶ ἀνόητα διδάσκουσιν, ἐδήλωσά σοι.—Εἰ γὰρ καὶ συνεβάλετε ὑμεῖς τισὶ λεγομένοις Χρστιανοῖς, καὶ τοῦτο μὴ ὁμογολοῦσιν, ἀλλὰ καὶ βλασφημεῖν τολμῶσι τὸν θεὸν ̓Αβραὰμ, καὶ τὸν θεὸν Ισαάκ, καὶ τὸν θεὸν Ἰακώβ, οἳ καὶ λέγουσι μὴ εἶναι νεκρῶν ἀνάστασιν, ἀλλὰ ἅμα τῷ ἀποθνήσκειν τὰς ψυχὰς αὐτῶν ἀναλαμβάνεσθαι εἰς τὸν οὐρανὸν, μὴ ὑπολάβητε αὐτοὺς Χριστιανούς.—Εγὼ δὲ, καὶ εἴ τινές εἰσιν ὀρθογνώμονες κατὰ πάντα Χριστιανοὶ, καὶ σαρκὸς ἀνάστασιν γενήσεσθαι ἐπιστάμεθα, καὶ χίλια ἔτη ἐν Ἱερουσαλήμ οἰκοδομηθείσῃ καὶ κοσμηθείσῃ καὶ πλατυνθείσῃ, ὡς οἱ προφῆται Ἰηζεκιήλ (37, 12 ss.) καὶ Ἠσαΐας (65, 17 ss.) καὶ οἱ ἄλλοι oμoλoyovou. Dalläus, Münscher, Münter, Schwegler, and others have regarded the insertion of un as necessary in the first sentence. other side see Semisch Justin d. M. ii. 468, and Otto, ad h. 1.

20 See above $ 48, note 14.

On the

21 Apoc. 20, 4-6. This calculation was based on Ps. xc. 4. Cf. Barnabas, c. 15. Justin. dial. c. Tryph. c. 81. Iren. v. 23; and is also found in the Rabbins of this period, see Corodi's Gesch. d. Chiliasmus, i. 328.

SS.

22 See the descriptions in Justin. dial. c. Tryph. c. 80, after Jes. 65, 17 Iren. v. 25-36. Tertull. adv. Marc. iii. 24.

23 In the Greek fathers "Acôns (the Six of the Hebrews), cf. Tertull. de anima, c. 7 si quid tormenti sive solatii anima praecerpit in carcere seu diversorio inferum; in igni vel in sinu Abrahae: probata erit corporalitas animae. Adv. Marcion, iv. c. 34: Eam itaque regionem sinum dico Abrahae, etsi non coelestem, sublimiorem tamen inferis, interim refrigerium praebituram animabus justorum, donec consummatio rerum resurrectionem omnium plenitudine mercedis expnngat. A copious description of "Αιδης, χωρίον, ὑπόγειον, ἐν ᾧ φῶς κόσμου οὐκ ἐπιλάμπει, see in Hippolytus adv. Platonem (Opp. ed. Fabricius, i. 220). cf. J. A. Dietelmaieri hist. dogmatis de descensu Christi ad inferos, ed. 2. Altorf. 1762, 8, cap. i. et ii.

24 Justinus, above note 19, Tertull. below § 63, note 40.

buted by Jews, from partiality to their religion, to honoured persons of antiquity,25 and altered them in part to suit their own wants, such as the book of Enoch and the fourth book of Ezra.26 But writings of this kind were also fabricated anew by Christians, who quieted their conscience respecting the forgery, with the idea of their good intention, for the purpose of giving greater impressiveness to their doctrines and admonitions by the reputation of respectable names, of animating their suffering brethren to steadfastness, and of gaining over their opponents to Christianity.28 Hence there now appeared, in particular, the testaments of the twelve patriarchs,29 and the 'Araßarixò 'Hoatov,

25 See above § 31. Thus verses were falsely attributed to Orpheus, respecting the unity of God, in which even Abraham and Moses appeared (L. C. Valckenaeri diatr. de Aristobulo Judaeo, ed. J. Luzac. Lugd. Bat. 1806, 4, p. 13, Lobeck Aglaophamus, i. 438 ss.), to Linus, Homer, and Hesiod, in favour of the Sabbath (Valckenaer, p. 8, 116. Valckenaer regards Aristobulus as the deceiver, though without sufficient reason), to Sophocles, Eschylus, and Euripides, respecting the unity. power, and righteousness of God (Graecae tragoediae principum, Aeschyli, Sophoclis, Euripidis, num ea, quae supersunt, et genuina omnia sint. Scrips. Aug. Boeckhius, Heidelb. 1808, 8, p. 146). Justin Martyr, Athenagoras, and Clement of Alexandria, make use of these productions. 26 See above § 31, note 2 and 3.

27 The anecdote respecting the Acta Pauli et Theclae is characteristic, apud. Tertull. de baptismo, c. 17: Quod si quae Paulo perperam adscripta sunt ad licentiam mulierum docendi tinguendique, defendunt, sciant in Asia presbyterum, qui eam scripturam construxit, quasi titulo Pauli de suo cumulans, convictum atque confessum id se amore Pauli fecisse, loco decessisse.

28 A one-sided view is given by Mosheim de causis suppositorum librorum inter Christianos saec. i. et ii. (Dissertt. ad hist. eccl. pertin. vol. i. p. 217 ss.) Comp. C. J. Nitzsch de testamentis xii. Patriarcharum, p. 1, ss.

29 In Fabricii cod. pseudepigraphus, v. t. i. 496. Comp. Veesenmeyer's Beiträge zur Gesch. d. Literatur u. Reformation. Ulm 1792, 8, S. 1 ff. In their apocalyptic part, they are modelled after the apocalypse of John, Daniel, and especially the book of Enoch. See Lücke's Einl. in die Offenb. Joh. S. 123. Wieseler's die 70 Wochen u. die 63 Jahrwochen d. Proph. Daniel, S. 226. C. J. Nitzsch de testamentis xii. Patriarcharum comm. Viteberg. 1810, 4.

30 Extant in an Ethiopic version, Ascensio Isaiae vatis aethiop.cum versione lat. anglicanaque ed Rich. Laurence, Oxon. 1819, 8: the old Latin fragments which Angelo Maius, nova collectio scriptorum veterum iii. ii. 238 has published, are corrected and criticised by Nitzsch in the Theol. Stud. u. Krit. 1830, ii 209. Another Latin translation preserved entire (ed. Venetiis 1522, 8) has been recently published by me, together with the Greek fragment in Epiphanius, and the Latin in Mai: Vetus

the latter so peculiar in its contents, that in later times heretics could still use it. To make an impression on the heathen, supposititious predictions, relating especially to Christ and the last things, were constantly ascribed to the sybil.31 To them were added those of Hystaspes.3 32

§ 53.

ECCLESIASTICAL LIFE.

As the prevailing desire was now to compare the Mosaic institute with the Christian, of which it was regarded as the type, and to trace out an analogy even in their individual features, the idea soon occurred to the mind, of comparing the Christian officers in the church with the Mosaic priesthood,' and of giving

translatio latina Visionis Jesaiae, ed. atque praefatione et notis illustra (a Göttingen Easter Programm). That the work was not necessarily written before 68, as Laurence supposes, is shown by Gfrörer, Jahrhundert des Heils, i. 66.-Comp. Gesenius, commentar über den Jesaias, i. 45 ff. Lücke, 1. c. S. 125.

31 See above § 31, note 4. According to Bleek in Schleiermacher's, De Wette's and Lücke's theol. Zeitschrift, ii. 231, old Jewish and Christian oracles were composed under Hadrian by an Egyptian Christian, and, after several enlargements, put together so as to constitute books iii. v. The eighth book belongs to the time of Marcus Aurelius, books vii. and vi. to the third century, i. and ii. to the middle of the fifth.

32 Ammianus Marcellinus, xxiii. 6: Magic is divinorum incorruptissimus cultus, cujus scientiae saeculis priscis multa ex Chaldaeorum arcanis Bactrianus addidit Zoroastres: deinde Hystaspes rex prudentissimus Darii pater. The latter travelled into India to the Brahmins, eorumque monitu rationes mundani motus et siderum, purosque sacrorum ritus quantum colligere potuit eruditus, ex his quae didicit, aliqua sensibus magorum infudit: quae illi cum disciplinis praesentiendi futura, per suam quisque progeniem, posteris aetatibus tradunt. Ch. G. F. Walch de Hystaspe ejusque vaticiniis apud Patres i. d. Commentationes Soc. Reg. Gotting. i. 3.-So early as in the Praedicatio Petri (which belongs to the beginning of the second century, see § 27, note 5) the sybil and Hystaspes are recommended) cfr. Clemens Alex. Strom. vi. p. 761), and by Justin Martyr several times quoted. According to Celsus ap. Orig. c. Cels. vii. p. 368, they were adulterated and used by a Christian party, whom he thence calls Eißvioral, lib, v. p. 272.

1 The whole Christian world is called, in 1 Pet. ii. 5, lepárevμa äyıov; v. 9, Baoíxelov lepáтevμa. The passage in Clem. Rom. ep. 1, c. 40, speaks of the Old Testament economy, and does not belong here. On the contrary, traces of a peculiar Christian priesthood appear in the Test. xii.